Talk:Hinduism

By Swami Harshananda

Introduction

Hinduism is like a pivot which cannot be ruined either by external aggressions or internal upheavals. It is like a strong inner fibre which demonstrates its power of resilience and survival.

Unlike some of the well-known religions of the world, it does not have a single founder, a single Book, a single temple or a single way of life. The manifold foundation forms its strength. It has withstood all the onslaughts of time and barbarous invasions from the outsiders.

Religion is like a mother, who nurtures all her children, including those that may deny her. An atheist, an agnostic and even a blasphemer has a place in it as much as a staunch believer occupies. Such heretics are neither punished nor humiliated, just ignored. In course of time if they repent and relent, they have every chance to redeem.

Origin of Name

‘Hinduism’ is not its original name. Its founders called it ‘dharma’ which means ‘The eternal law that supports and sustains those who practice it’. In the prehistoric time of it's inception, there was no other religion from which it had to distinguish itself.

Actually, the origin of the words ‘Hindu’ and ‘Hinduism’ is geographical. Ancient persians addressed the land of river Sindhu (Indus) and the people inhabiting it as ‘Hindu’. In persian language, ‘S’ of Sanskrit became ‘H’. In this way the name 'Hindu' evolved from word 'Sindhu'.

All the religions of Indian origin whether it is Jainism, Buddhism, Sikhism or tribal sects become different facets of Hinduism as per this viewpoint. However, in practice, the term is applied specifically to the religion dependent on the Vedas. The word ‘Sanātana Dharma’ is also sometimes tagged to Hinduism by it's more orthodox followers.

Ideology Overview

• Hinduism is not idolatry though the idols of gods, as various facets of the Supreme Being, act as the pavement to the highest mystical experience.
• It preaches the theory of karma that one reaps what one sows.
• The caste system is a part of social arrangements based on division of labor.
• It does not preach or uphold untouchability. The society practiced it, first due to reasons of public health and then because of prejudices.
• Religion is not responsible for the occasional stagnation of the society. It sometimes stagnate due to its non adherence to the fundamental principles taught by it.
• An earnest study and analysis of this unique religion is highly rewarding.

The Religion

Religion is applied philosophy. Philosophical systems, especially the Vedānta, accept two dogmas. They are:

1. God is one but can manifest himself through various names and forms
2. Realization of God is the final goal of life which gives infinite bliss and puts an end to sansāra or transmigration.

Unanimous Identity, Brahman

All the various deities are the different manifestation of one Supreme God called ‘Brahman’ mentioned in the philosophical works. The deities of the pantheon accounted to be one are:

• Brahmā
• Viṣṇu
• Śiva
• Ten avatāras or incarnations like Rāma, Kṛṣṇa and others
• Devi (Divine Mother)
• Gaṇapati
• Others

Meditation or dhyāna on any of these above mentioned deities give the same super-conscious mystical experience. This is the experience of unalloyed bliss. The particular forms of the deities and their mantras to be used in meditation have been denoted by a galaxy of saints and seers. They have been well-tested over the centuries. They are very much in vogue even today.

Image Worship

Temples and image-worship is an allied topic. As already designated in the introduction, Hinduism is not idolatry. It is worshiping God in and through the idol. The idol, sculptured as per the directions given in the Murtiśilpaśāstra or iconography, is an aid to internal meditation. In the process of spiritual evolution, the mind is raised from the idol to the living form of the deity in one’s heart and ultimately to the universal beatific presence of the Divine.

Apart from the images, certain non-anthropomorphic icons or symbols like the śivaliṅga, the śālagrāma, the śrīcakra and the yantras are also prevalent in Hinduism for purpose of worship.

If God is omnipotent and omnipresent, nothing prevents him from manifesting himself in the idol in a subtle form. It is this conviction that has led to the ceremonial consecration of images in the temples and making them ‘alive’. Then, even the formal ritualistic worship of the idols becomes legitimate. Many saints have scaled great spiritual heights by contemplation on these divine forms or through the worship of consecrated idols. This is the evidence supporting this principle.

Style of Worship

Christians kneel before the crucifix, the Muslims kiss the Kāba stone, the Sikhs worship their Book, the Jains and Buddhists worship their images. Even a patriot salutes the national flag in order to show his allegiance towards it. Two more aspects of religious worship is mentioned here:

1. Celebration of festivals
2. Visiting the places of pilgrimage

Doctrine of Incarnation

Religious works advocate that the best worship is the worship of the Supreme Self within and the best pilgrimage is resorting to the God in one’s own heart. Religion supports the doctrine of Avatāra or incarnation of God in the human or non-human form. As per this doctrine, God incarnates Himself on this earth whenever dharma declines and adharma (unrighteousness) is on the top, to restore the balance. He may do this by punishing or destroying the wicked and protecting the good through whom dharma can survive and thrive. For God incarnating Himself thus, there are no limitations of time or place or number.

Modes of Attaining Mokṣa

Mokṣa can be attained through two ways. They are:

1. Jñānamārga - It is the path of knowledge. In this method, one has to contemplate on one’s ātman or the Self through the process of elimination. One has to believe the he is not the body-mind complex but the soul of pure consciousness and bliss.
2. Bhaktimārga - It is the path of devotion. According to this approach, the seeker has to meditate on any aspect of God with faith and devotion. He has to repeat the mantra duly received from a competent guru (spiritual preceptor).

Significance of Religious Festivals

Festivals are occasions for exercising greater self-control through fasting and performing vigil and special worship of God. They are also occasions of joy. Once the religious vows are over, feasting and family or social reunions occurs.

Significance of Pilgrimage

Visiting places of worship, observing religious festivals and going on a pilgrimage are common to almost all the religions of the world. Going to the places of pilgrimage which are surcharged with the spiritual power through the association of great saints helps in invigorating one’s spiritual aspirations.

Significance of Maṭhas

There are innumerable Maṭhas or religious institutions all over India and even in foreign countries. They cater the spiritual needs of their followers. The pontiffs of these institutions have kept alive the spirit of the religion and culture through their their lives and propaganda. Some of them like the Maṭhas established by Śaṅkara (A. D. 788-820), have a history spread over several centuries.

Philosophy of Religion

Every religious system has a basic philosophy to support and sustain it. Based on the teachings of the Vedas and it's subsections, products of intuitive thinking and vision (darśana = vision) has evolved over the centuries. On a general note, these systems deal with some common topics, though they specialize in some areas. The common topics dealt are:

1. God
2. Creation
3. Human beings
4. Living beings
5. Problem of good and evil
6. Ethics and morality
7. Destiny of man including the final goal of life
8. Path to perfection

Schools of Philosophy

• The Nyāya school of Gautama has developed the science of logic needed for philosophical inquiry and disputations.
• The Vaiśeṣika school of Kaṇāda advances the atomic theory of creation.
• The Sāṅkhya school of Kapila propounds the theory of the animate souls and inanimate matter as the base factor in creation.
• The Yoga school of Patañjali, accepts the Sāṅkhyan theory of creation. It adds īśvara or God as the missing element in the process of creation. It concentrates on the eight steps of spiritual practice needed to attain perfection.
• The Vedānta school of Bādarāyaṇa Vyāsa is the crowning glory of Hindu philosophy. It emphasizes that the Supreme Power projects, sustains and withdraws the universe into itself as Brahman. It holds the individual soul, ātman, to be eternal and immortal. Attainment of mokṣa or liberation from the birth and death cycle is possible through the knowledge and devotion to Brahman. A liberated soul will never again return to mundane existence.
• The Mīmāmsā school of Jaimini mainly focuses on:

1. Interpretation of Vedic sentences
2. Develop a detailed theory of knowledge
3. Six ways to know the Vedas
4. Importance of Vedic rites

Vedānta Philosophy

Different views of interpretation of the Upaniṣads and the Brahmasutras, have resulted in three main branches of Vedānta philosophy:

1. Advaita
2. Viśiṣṭādvaita
3. Dvaita and their variants

Staunch followers of the religion account the Upaniṣads, the Brahmasutras and the Bhagavadgitā as the three foundation works of Vedānta philosophy. The common doctrine in all the sub branches of the philosophy is that of karma and rebirth. As you sow, so shall you reap. This principle when extended to the moral and spiritual field, becomes the doctrine of karma. A person is free to do good or bad deeds in life. He will procure the results accordingly. The rewards of these deeds may not exhaust in a single life cycle. Hence one has to admit of future births. This fact has been accepted in all the Hindu scriptures.

Books of Hindu Religion

Vedas

The ‘Book’ or the Scripture of Hinduism is the known as the 'Veda'. Being divinely revealed to the ṛṣis or sages of yore, the Veda is also called as ‘Śruti’. Since it was not written by human beings, it is termed as ‘apauruṣeya’ or ‘not created by the humans’. It is formed by four Books:

1. Ṛgveda - It is the book of prayers.
2. Yajurveda - It is a work of liturgical practices.
3. Sāmaveda - It comprises of hymns, taken mostly from the Rgveda and set to music. They are sung at appropriate places in Vedic sacrifices.
4. Atharvaveda - It is like an appendix supplying additional information on all the aspects of Vedas.

Sections of Each Veda

All the secondary scriptures that derive their authority from the Śrutis or Vedas are referred under the term ‘smṛtis’. Smṛtis are authored while remembering Vedas. The various dharmasutras, smṛtis, itihāsas, purāṇas and nibandhas (digests) come under this category. Each Veda is further divided into four sections:

1. Samhitā - collection of mantras
2. Brāhmaṇa - liturgical instructions, generally in prose
3. Āraṇyaka - symbolical contemplation of Vedic rituals, to be practiced in forests by the forest-recluses
4. Upaniṣad - metaphysical reflections

Bhagavadgītā

Among the smṛtis or secondary scriptures, Bhagavadgītā, popularly known as the Gitā, occupy a place of significance. It is a part of the great epic, Mahābhārata. It is in the form of a dialogue between Arjuna, the Pāṇḍava hero and Kṛṣṇa, an incarnation of Viṣṇu. The Gītā contains wonderful ideas of ethics, religion and philosophy mingled into one integrated unit. It can be accounted as the book for all the Hindus of the modern age.

Dharmaśāstra Literature

The voluminous dharmaśāstra literature deals with many aspects of the personal, social and legal life of the people. Some of the books of this category are considered as an authority even today by the law-courts while deciding certain types of cases.

Purāṇas & Āgamas

The purāṇas or mythological lore, are popular works with a mixture of ancient fables and didactic material aimed to educate the masses about the religion and culture. The āgamas, a special class of literature which are highly technical in nature, highlight the path for the construction and consecration of temples and images. They also signify various ritualistic practices connected with them. All these secondary scriptures, derive their authority from the Vedas. They are accepted as authorities till they do not go against the spirit of the Vedas.

Lifestyle and Religion

Hinduism is sometimes entitled as ‘a way of life’, and not a religion. It is better to have a way of life that helps one to elevate oneself. It is even useful to the society. It does not make an individual dogmatic neither the society as anti towards other societies.

Aspects of Human Life

Hinduism is a comprehensive system that incorporates all the aspects of human life in itself. These aspects are:

1. Philosophy
2. Religion
3. Ethics
4. Arts
5. Sciences
6. Literature

Hinduism provides the smooth way of life through the principle of sāmānya-dharmas and the institution of sanskāras (sacraments). The sāmānya-dharmas train a person to tune his life to be in harmony with the society whereas the sanskāras prepare him to refine his own life.

Types of Sāmānya Dharmas

The sāmānya-dharmas to be imbibed in one's life are:

1. Ahinsā - non-violence
2. Satya - speaking the truth and keeping up one’s word
3. Asteya - non-stealing
4. Dayā - compassion
5. Titikṣā - forbearance
6. Vinaya - humility
7. Indriya nigraha - restraining the senses, self- control
8. Śānti - keeping the mind at peace
9. Śauca - purity of body
10. Tapas - austerity
11. Bhakti - devotion to God

Sixteen Sanskāras

There are sixteen sanskāras which exercise a subtle purifying and refining effect on the psychic personality. However, only six are in vogue now. Hence they are considered as important. They are:

1. Jātakarma - It is performed as soon as the baby is born. It aims at giving long life, good health and intelligence.
2. Nāmakaraṇa - It is the ceremonial act of naming the baby. It is generally performed either on the 10th or the 12th day after birth. The name chosen is usually that of a god or a goddess or a saint.
3. Annaprāśana - It is feeding the child for the first time with solid food, normally in the seventh month. The food should be consecrated by ceremonially offering it to the family deity.
4. Upanayāna - This ritual is the beginning of Vedic studies and spiritual discipline. It indicates second spiritual birth. Hence a person who undergoes this sacrament is also called as ‘dvija’ (twice-born). Initiation of the Gāyatrī mantra and investiture with the yajñopavita (sacred thread) are the main rituals of this rite. The Gāyatrī-mantra is a universal prayer whereas the yajñopavita is a symbol which indicates the boy that his life henceforward is dedicated for the betterment of the society.
5. Vivāha - Vivāha or marriage is considered cardinal among all the sacraments. Since the gṛhastha (the householder) is the supporter of the other three āśramas, his role has been eulogized highly. Kanyādāna and saptapadī are the most important parts of this sacrament.
6. Antyeṣṭi - Antyeṣṭi is the last sacrament. It is the consigning of the dead body of a person to the fire. It is performed by the relatives of the deceased. The ashes are generally disposed off in the waters of a river or sea. Obsequial rites, known as śrāddha, are performed as directed by the scriptures. Out of these sanskāras, nāmakaraṇa, vivāha and antyeṣṭi are common to all the sections of the society, though there may be variations in details.

The Society

In spite of constant invasions from outsiders or battles among the various rulers, the society has successfully maintained remarkable stability, both at the family and social level. According to the puruṣārtha principle, the varṇa system and the āśrama scheme of life held a great significance. Whenever they have been understood rightly and implemented properly, they have acted as a bulwark against the unsettling conditions or factors.

Types of Puruṣārthas

There are four puruṣārthas in life:

1. Dharma - righteousness
2. Artha - wealth
3. Kāma - desires
4. Mokṣa - liberation

Hinduism permits the acquisition of wealth and enjoyment of the legitimate pleasures of life. But they should always be within the parameters of dharma. Since the enjoyment of the pleasures of the flesh can never give satiation, the human being if educated properly with the true values of life, will gradually develop spiritual aspirations and strive for mokṣa, the freedom from transmigratory existence.

Āśrama System

For the successful implementation of the true values of life, the āśrama scheme of life gives it a concrete shape. The four āśramas are:

1. Brahmacarya: student-hood - It is the first stage of āśrama system. It is the period of education and training, usually spread over twelve years from the age of seven.
2. Gārhasthya: state of a householder - It is the second stage of āśrama system. In this state a person gets married and is expected to raise a family and discharge his ṛṇas or debts to the gods, the forefathers and the society.
3. Vānaprastha: life of a forest recluse - It is the third stage of āśrama system. When the householder attains the age of 50 or 55, he is expected to retire to the forest for a life of contemplation, after handing over his responsibilities to his eldest son.
4. Samnyāsa: monastic life - It is the last stage of āśrama system. Around the age of 60, he is expected to renounce everything and take to the life of a parivrājaka, devoting the entire time for spiritual pursuits.

Varṇa System

The varṇa system offers āśrama scheme of life, an organisational structure to work out. The pursuit of the four puruṣārthas by the individual needs the security of a proper social set-up. This is provided by the varṇa system. In the early Vedic society, there seems to have been a natural division of labor based more on the inborn abilities and propensities. This division gave birth to four classes of the society mentioned below:

1. Brāhmaṇas - People of the intellectual type, who followed the principle of simple living and high thinking, took upon themselves the task of acquisition and distribution of knowledge and wisdom. They were called ‘brāhmaṇas’.
2. Kṣattriyas - Those who were physically strong and tough chose to dedicate their life for the protecting of society from external aggressions and maintain internal law and order. They took to arms and became the ‘kṣattriyas’.
3. Vaiśyas - A large majority of people engaged themselves in economic pursuits, in the acquisition and distribution of wealth and goods. They were known as the ‘vaiśyas’.
4. Śudras - The rest contented themselves in supplying manual labor for all the other three sections. They were designated as the ‘śudras’.

Significance and Aftereffect of Varṇa System

As the society grew in size and complexity, the varṇa system gradually metamorphosed into the jāti or the caste system. It was easier and more natural for a person to adopt the profession of the forefathers than seek a new one. Thus, heredity became a working principle.

The fact that the caste system survived for millennia signifies that the system must be useful. Any person born in a particular caste, feels the sense of belonging towards that society, which gives him psychological security. It also helps him to learn the hereditary profession natural to his caste and practice it without unhealthy competition. Endogamous marriage system unites the members of the caste into a well-knit group who can come to one another’s rescue in the crucial times.

The blot brought through caste system is untouchability. It initiated either as temporary segregation of persons due to certain biological or ritual conditions or permanent segregation due to reasons of public health and sanitation. The people engaged in certain abominable professions became a lasting feature and was gradually extended to more sections of the community to the detriment of the whole society. This development is not related to Hinduism because it is a person who has inborn weaknesses and prejudices in general. Such prejudices have existed in all the societies throughout the history of mankind.

Position of Women

During the Vedic age women were given a high place in the society. Several women sages in the Vedic lore corroborate this view. These women sages are:

1. Vāc
2. Ambhṛṇī
3. Romaśā
4. Gārgi

Women who underwent the upanayāna sacrament could pursue Vedic studies. Those who chose this path were called ‘brahmavādinīs.’ The others who did not pursue this path but chose to enter the married life, were called ‘sadyovadhus.’

Co-education seems to have existed in the earlier period. Kṣattriya ladies got the martial arts training. Both kanyāvivāha and prauḍhavivāha were prevalent at that time. Under certain circumstances, the girl had the freedom to choose her husband.

The wife is also known as ‘gṛhiṇī’. She was considered as ‘half of the husband who constituted the real ‘gṛha’ or home. She was called ‘sāmrājñi’ and had an equal share in the performance of religious rites. Divorce and remarriage of women were allowed under very special conditions. Shaving her hair and ban on wearing red saree by the widows or their committing sahagamana was not compulsory. On the other hand, the elders in the society had always tried to prevent sahagamana. Initially the custom was confined to a small section of the brāhmaṇas in South India. The idea behind this was that their life should be similar to that of the sanyāsins.

Veśyās (prostitutes) were also allowed to make a living in the society but they were regulated by a code of conduct specially made for them. The devadāsi-system was a later development.

Culture

Types of Vidyā

Though Hinduism posits mokṣa or emancipation as the final goal of life, it does not advocate the neglect of mundane life. Keeping this in mind, the scriptures categorize vidyā or knowledge into two groups:

1. Parāvidyā - spiritual wisdom
2. Aparāvidyā - secular sciences

The parāvidyā fulfills the ultimate purpose of life and the aparāvidyā embellishes life here and now. Hence both are significant.

Classification of Aparāvidyā

The aparāvidyā has a large number of branches which can be enumerated to 64. These arts, crafts and sciences help the human beings not only to beautify or refine their physique but also sharpen their intellects and add to their external comforts. A few of them may be listed here:

1. Vocal music
2. Instrumental music
3. Dance
4. Drama
5. Making flower-garlands
6. Coloring of cloth
7. Decorating one’s body
8. Decoration of the house
9. Water-sports
10. Hair-dressing
11. Culinary arts
12. Preparation of musical instruments
13. Hand-writing
14. Drawing and painting
15. Wood-work
16. Metal filigree work
17. Making of ornaments of gold and precious stones
18. Gardening
19. Various types of physical exercises and feats
20. Others

Branches of Advanced Science

Apart from these there were several other fields in which great progress has been made by the ancient and medieval Hindus. One characteristic feature of the basic works of all these sciences is that they claim their origin from God and their propagation is for the benefit of the world as a whole. Hindu religion, philosophy, mythology and culture had spread to several parts of the world is now an established fact of history. Some of the branches of the advanced science are:

1. Medicine
2. Surgery
3. Veterinary sciences
4. Military sciences including the building of war-ships
5. Chemical sciences
6. Alchemy
7. Astronomy
8. Astrology
9. Mining
10. Metallurgy
11. Others

Survival Instinct

‘Survival of the fittest’ is a well-known adage which has been proved over the millennia undoubtedly. However, this ‘fitness’ in the case of Hinduism is not just biological. It also has its psychological and cultural roots which are firmly based on the spiritual base. History is replete with instances of many ancient civilization and culture disappearing totally, though they were powerful and ‘fit’ as per the concept of Darwin.

The secret of this survival instinct is the scientific spirit that Hinduism has exhibited throughout its history. Every time there was an upheaval, either from inside or from outside. This has been vindicated vigorously, intelligently and prudently. This inherent vitality is the root of all the reform movements in Hinduism.

Awakening by Sages

The sages of the Upaniṣadic age were the forerunners of all the reform movements. During the period of the Brāhmaṇas, the religion which was simple and elegant, had deteriorated into a bewildering maze of sacrifices. The common people just performed the sacrifices without understanding it. So, these sages rejected them and advocated meditation and attainment of knowledge of ātman as the essence of our religion. This way the religion has survived.

Awakening by Śrī Kṛṣṇa

Lord Śrī Kṛṣṇa heralded the second reform movement. He set dissolved all the disputes regarding the relative superiority of jñāna, karma or bhakti over one another and brought a balance and harmony among these various forms of spiritual disciplines. He unambiguously declared that one must perform one’s duty for duty’s sake and contribute to the social well being. This was his biggest achievement. His unceasing active life is a glorious demonstration of his philosophy.

Awakening by Mahāvīra and Buddha

The third reform movement was initiated by Mahāvīra and Buddha who banished dry and useless logic from the field of religion and substituted it with simple, but significant, moral and ethical principles which can give peace and joy.

Awakening by Śaṅkarācārya

In course of time, their teachings were misunderstood and misapplied which resulted in the desertion of Vedic religion by large. Śaṅkarācārya appeared on the scene to resuscitate and re-establish it. His was the fourth reform movement.

Awakening by Bhakti Movement

Then there were series of invasions by savage tribes which impacted the society both at the social and religious levels. During this most critical time, score of religious and spiritual leaders saved the religion by their teachings. Some of these leaders who contributed through their bhakti movement were:

1. Rāmānuja
2. Madhva
3. Vallabha
4. Caitanya
5. Śaṅkaradeva
6. Basava
7. Rāmānanda
8. Kabīr
9. Tulasidās
10. Mirā
11. Tukārām
12. Purandaradāsa
13. Others

They saved the religion, society and culture from the hoards of alien invasions. This was the fifth reform movement.

Awakening against Britishers

During the nineteenth century, we we lost our freedom to the Britishers. A different kind of problem was created by the planned import of cultural and religious ideas from the West. As a reaction to this, sixth reform movement aiming at renaissance started. The important leaders of this movement were:

1. Rājā Rāmmohan Roy
2. Swāmi Dayānanda Sarasvatī
3. Mahādeva Govinda Rānaḍe
4. Annie Besant
5. Śrī Rāmakṛsna Paramahañsa
6. SWāmī Vivekānanda

As a result of their ceaseless and aggressive efforts, Sanātana Dharma not only recovered its balance, but made its way through the bastions of Western culture and civilization. The movement gained further strength through the lives and works of Ramaṇa Maharṣi, Śrī Aurobindo and a series of spirituo-cultural organizations.

In the Modern Context

MALADIES

A society can progress only when it stands on a firm base of a sound and time-tested value system. Fortunately, hinduism has a value system, which has stood against many commotions and upheavals. Unfortunately the Hindu society, during the recent past, has not risen to the epitome necessary to deserve this religion.

The Hindu society has encountered many problems and difficulties. Some of these hurdles still continue in an acute form also. For instance, the brāhmaṇa-priests do not wield that influence which they exercised centuries ago though they still have their say in temples and places of pilgrimage. But caste animosities including the practice of untouchability, especially in rural India, are still rampant. Too much emphasis on individual mukti or liberation has contributed to the loosening of these social bonds.

The various kings who ruled different parts of this country, with the help of their mercenary armies, battled with other kings to fulfill their personal ambitions. It prevented the rise of Indian nationalism. The modern period, especially after political independence, has engendered its own problems, due to the quantum jump in the modes of transportation and means of communication. Infatuation with the glamour of the Western nations has resulted in aping their customs and manners without imbibing the better side of their culture. The tragedy is that this has often accomplished at the cost of the old and proven values. Money and valuables are given more importance compared to God. Since both the husband and the wife in the family are working, family bonds are loosening. Consequently, it hinders the progress of the children in the family. Due to busy life, aged people are sometimes neglected.

Another problem being faced by the society is the aggressive postures adopted by some religions of Semitic origin. The self-righteous attitude of the representatives of these religions and their refusal to have an honest dialogue with the Hindu leaders is creating problems and tensions which can easily be avoided once the real meaning of the word ‘conversion’ is understood.

For a Hindu, conversion is always spiritual, which means change from the brute level to the human level and ultimately to the divine level. If conversion is the result of proselytization, which often uproots a person’s cultural and national moorings nurtured over generations, then such converted persons become anti-national and rebellious. No society can afford to condone such conversions. Unfortunately, exactly this is happening not only in India but also in many other underdeveloped countries. The Hindu society being an open society and a soft target for the aggressive propagators of these religions, is yet to learn and evolve an effective antidote to protect itself from their machinations.

REMEDIES

The remedy for weakness is not brooding over that weakness but meditating upon the strength that can effectively offset it. Almost all the maladies of the society stated earlier are the results of weaknesses whether physical, intellectual, moral or spiritual.

As per Swami Vivekananda

The Hindus should develop ‘muscles of iron and nerves of steel’. This will help them overcome their fear psychosis and engender a spirit of adventure. They should make an earnest study of the basics of their religion and develop a righteous pride related to it. Hindu religious institutions and leaders should take the trouble of producing simple and easily understandable literature for the benefit of the common masses. They should also utilize the modern methods of mass communication for this purpose.

Measures for Family Bonding

Serious efforts should be made to strengthen the internal bonds in the family system. The traits required to be cultivated in every home are:

1. Genuine unselfish love for each other
2. Respect for the elders
3. Consideration for the aged
4. The infirm and the sick
5. Tenderness towards the young ones and giving them a sense of security
6. Decent and dignified behavior towards the women

Measures for the Advancement of Society

The more advanced sections of the society wherein the disciplines like education, culture and wealth is more, should make special efforts to bring the backward sections to the same level of progress. They must develop the attitude that the whole society is like a family and it is their duty to help others just as the elders in a family help the youngsters with affection. On the contrary, there are very grim prospect of the weaker sections who are mostly exploited and oppressed over the centuries. It hampers the advancement of the society. The responsibility for this would then squarely rest on the shoulders of the advanced sections.

Embrace Converted Hindus

Those who had left the Hindu fold, either due to ignorance or ill-treatment, should be welcomed back into the fold with love and given due recognition, status and protection. Though the caste system had worked well over centuries, imparting stability to the Hindu society in modern India is leading to many unhealthy trends such as caste system at the cost of Hinduism.

Amendments through Religion

Since the constitution of free India gives full freedom to everyone to choose any profession or any way of life within the framework of the law of the land, the very basis of the old caste system has been knocked off. Hence, those who either preach or practice and nurture casteism should be considered as enemies of Hinduism and the Hindu society.

If persons of a particular caste (based on birth) want to preserve their traditions, they are free to do so within their group. But, outside, they must subscribe and practice the general principles of Hinduism and Hindu consciousness. There is an urgent need to give a new look to the society to make it more homogeneous and united. A few simple sanskāras common to all the Hindus, which can make every Hindu feel himself belonging to a great brotherhood, is must. Heads of the various maṭhas (monasteries), Hindu religious sects and denominations should put together in this regard.

General Agendas

Other programs which may help in the refinement of the society and increase the belief towards the religion are:

1. Regularly visit temples once every week
2. Group bhajans or prayers
3. Conduct religious sacraments like upanayāna or marriage
4. Rituals like Satyanārāyaṇa-pujās for large groups either in temples or dharmaśālās
5. Meaningful celebrations of Hindu festivals with large public participation and avoiding the irreverent aberrations sometimes seen in the religious processions of Gaṇapati or Durgā
6. More vigorous religious propaganda executed using all the modern means of communication
7. Etc.

Epilogue

Hinduism appears as a jigsaw puzzle to masses, but if one knows where to put the pieces correctly, it would not only solve the puzzle easily but also give rise to a beautiful picture.

Aspects

Hinduism is a religion with many aspects. These characteristics are:

• It accepts the existence of God and posits him as the final goal of our life.
• It posits many paths that suit persons of different temperaments and lead to the same beatific experience of the God.
• It gives the moral and ethical disciplines that help a human being to purify himself and become fit for the pursuit of God.
• It provides enough scope and opportunity for its adherents to get emotional satisfaction through its rituals and festivals.
• It recognizes the shortcomings of the powers of the human intellect in matters spiritual and experiential, and hence gives due recognition to the revealed word of God, the Vedas.

As Philosophy

Hinduism is a philosophy because:

• Through a rational analysis and convincing manner, it has persuaded that knowledge about the ultimate truths behind man and universe is the final goal and path of a person.
• It has given freedom of thinking and expression to all the schools and sub-schools of philosophy, though they may not agree among themselves.
• Difference of opinions are respected and spiritual seekers are given full liberty to opt for any one of them.

As Culture

Hinduism is a culture because:

• It encourages all the aspects of culture like music, dancing, drawing, sculpturing, and other arts, but only as reflection of the divine glory which aids to spiritual evolution if the right attitude is adopted.
• Hinduism is both ancient and modern. It is ancient in its eternal value-system but modern in that as it is always open to new ideas. It is ever ready to replenish its treasure of knowledge, wisdom and virtues.
• It has survived the vicissitudes of history and onslaughts of time because of the various factors mentioned above.
• The only thing that is required is a sympathetic study of its tenets that will go a long way in understanding it.

Vivid Diversities

It observes various modes and methods of sādhanās or spiritual disciplines to aspirants of different temperaments. It makes the life of even a tyro or an average votary very colorful and joyful through its series of festivals and sacred days. Each festival has a solid philosophical base capable of elevating the person spiritually.

Note

Since this whole essay is on Hinduism the reader can find out for himself whatever additional information needed. It is under the respective headings like Āśrama, Yoga and others.

References

• The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore